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Epistemic Circularity An epistemically circular argument defends the reliability of a source of belief by relying on premises that are themselves based on the source. It is a widely shared intuition that there is something wrong with epistemically circular arguments. William Alston, who first used the term in this sense, argues plausibly that there is no way to know or to be justified in believing
Interventionism The theory of interventionism examines the nature and justifications of interfering with another polity (that is, political organization) or with choices made by individuals. Interventionism is characterized by the use or threat of force or coercion to alter a political or cultural situation nominally outside the intervenor’s moral or political jurisdiction. It commonly deals with a government’s interventions in other governments’ affairs–and is thus
F. H. Bradley: Logic Although the logical system expounded by F. H. Bradley in The Principles of Logic (1883) is now almost forgotten, it had many virtues. To appreciate them, it is helpful to understand that Bradley had a very different view of logic from that prevalent today. He is hostile to the idea of a purely formal logic. Today, deductive logic is largely restricted
Mozi (Mo-tzu, c. 400s—300s B.C.E.) Mo Di (Mo Ti), better known as Mozi (Mo-tzu) or “Master Mo,” was a Chinese thinker active from the late 5th to the early 4th centuries B.C.E. He is best remembered for being the first major intellectual rival to Confucius and his followers. Mozi’s teaching is summed up in ten theses extensively argued for in the text that bears his
Social and Political Recognition Acts of recognition infuse many aspects of our lives such as receiving a round of applause from a rapt audience, being spotted in a crowded street by a long-forgotten friend, having an application for a job rejected because of your criminal record, enjoying some words of praise by a respected philosophy professor, getting pulled over by the police because you are
Philosophy of Peace Peace is notoriously difficult to define, and this poses a special challenge for articulating any comprehensive philosophy of peace. Any discussion on what might constitute a comprehensive philosophy of peace invariably overlaps with wider questions of the meaning and purpose of human existence. The definitional problem is, paradoxically, a key to understanding what is involved in articulating a philosophy of peace. In